of pure monotheism—nor did the disciples after him. O king, how can you regard it as lawful to shed blood, take women captive, and seize property without any warrant from Allah and His messengers?

Does the king not know that in our lands there are Christians living under covenants of protection and safe-conduct whose numbers none but Allah can count? Our treatment of them is well known. How, then, can they treat Muslim prisoners in ways that no person of honor or religion would accept? I am not speaking of the king, his household, or his brothers, for Abū al-‘Abbās is deeply grateful to the king and his household and acknowledges the kindness they have shown him. Rather, I am speaking of the populace at large. Are the prisoners not among the king’s subjects? Do not the injunctions of the Messiah and all the other prophets enjoin kindness and good treatment? Where, then, is that?

Moreover, many of them were captured only through treachery, and treachery is forbidden in every religion, revealed law, and system of governance. How, then, can you regard it as lawful to take possession of those captured through treachery? Do you feel safe, despite this, from the Muslims repaying you with some of the same treatment, so that you yourselves become victims of treachery? Allah is their supporter and helper, especially in these times, when the community has mobilized for jihad and prepared for battle. The righteous and the friends of the Most Merciful are eager to obey Him. Commanders of great military prowess have taken charge of the coastal frontier regions. Some of their achievements have already become apparent, and their strength continues to grow.

Moreover, the Muslims have among their men the fidāwiyya, who assassinate kings in